4👑☸ Cattāri Ariya-saccaṃ 四聖諦
Sati-'paṭṭhāna = [☸Dharma
All the most important EBT suttas/sutras, and EBT compliant commentary on this subject of 4sp🐘
SN 47 (sati'paṭṭhāna collection) The first 10 suttas
: Rather than studying the popular MN 10 and DN 22, and the numerous ancient and modern commentaries on those two suttas, you’d be much better off studying the first 10 suttas in SN 47 in depth. Or at the very least, study SN 47 before you get indoctrinated with misleading ideas from the schools of thought based on MN 10 study.
Don’t be misled by popular wrong ideas in MN 10 and DN 22
way overrated sutta
as is this one. Same as MN 10, with expanded section on Dhamma anu passana.
MN 119 kāya-gatā-sati – body immersed remembering
same exercises as MN 10 kaya anu passana, but instead of the sati refrain done “for the sake of mindfulness”, the kayagata has a samadhi refrain that says, “do that kaya exercise with samadhi quality of 4 jhanas, while in 4 jhanas.”
Abhidhamma vibhanga chapter on 4sp
This is actually worth studying, and is peferable to MN 10 and DN 22 because it preserves an earlier uncorrupted version of those 2 suttas, which is shorter containing more fundamental important ideas that get lost when MN 10 and DN 22 overwhelm you with too many ideas in its expansions. Also the early Abhidhamma commentary ideas here mostly seem to be congruent with EBT
, unlike late Abhidhamma ideas which often flat out contradict EBT.
MA 98 is way better than MN 10 and DN 22
: similar to MN 10, but contains the 4 jhanas within kaya anupassana, much like MN 119, but one big difference with MN 10, is the sati refrain for each satipatthana exercise is to be done, “for the sake of using samadhi to see reality as it actually is so one can fulfill knowledge and vision and realize nirvana.” In other words, sati here is a holistic part of realizing the goal of 7sb☀️
MN 10 and DN 22 on the other hand, have the exercise refrain, “you do this for the sake of mindfulness as an end to itself.” Which shows how Theravada over many ages devolved into the wrong practice of segregating “mindfulness”/sati from samatha and jhana practice, creating an artificial dichotomy and spawning all kind of misleading and even wrong ideas common today.
EA 12.1 is also way better than MN 10 and DN 22
this is a different agama school than MA 98, and it has some very interesting characteristics. They have the 4 jhanas tightly integrated with the 4th satipatthana practice seeing Dharma in accordance with the Dharma. This idea of correlating the 4th frame of satipatthana with the 4th jhana is also found in Theravada early abhidhamma and even canonical or paracanonical scripture. Note this is far different than DN 22 simply including the 👑8☸
noble eightfold path instructions and its instructions on the 4 jhanas as something one can contemplate as an idea. EA 12.1 explicitly says one is to be in 4 jhana samadhi while doing satipatthana.
MA 81 kāya-gatā-sati, || to MN 119
is the sarvastivada parallel to kayagata MN 119. Just as MN 10 has a sati refrain and MN 119 has a samadhi refrain in contrast to MN 10, MA 81 has a samadhi refrain to contrast MA 98 satipatthana.
4sp commentary, ancient and modern
From what I remember (although I haven’t read it carefully recently), much of Abhidhamma vibhanga chapter on 4sp🐘
is compliant with EBT
B. Thanissaro’s free book, “Right Mindfulness”
I highly recommend B. Thanissaro’s treatise, “Right Mindfulness”, on Dhammatalks.org.
It will disabuse you of most of the dangerous and pernicious ideas and misconceptions about sati (“mindfulness”) and jhāna circulating today.
B. Sujato’s free book, “History Mindfulness”
MN 10 *Satipaṭṭhāna Mūla
: *reconstructed earlier version of MN 10 by B.Sujato from various EBT
versions of satipatthana sutta, resembles a cross between early Te Ab Vb version of MN 10, and some of the best ideas from MA 98 and EA 12.1.
Although B. Sujato as of 2020 has not yet recanted his heretical interpretation and translation of important terms related to jhāna and samādhi, much of his book contains excellent research and ideas.
His translation and interpretation of important terms related to jhāna, are more closely related to VRJ👻🥶
re-definition of jhāna, than genuine EBT
. This is disturbing, since he is a leading figure in the EBT movement, with truly visionary ideas, and he gave us a complete set of English translations for all the major collections in the pali nikayas, via the popular and widely circulated suttacentral.net.
B. Analayo, several books on Satipatthana sutta and their Chinese parallels
He is an excellent scholar in most respects, and he does try to comprehensively study the details and differences between the satipatthana sutta and their parallels. His work is useful and valuable to a certain extent, but much like B. Sujato, he holds some heretical views (with respect to genuine EBT
) on sati, jhāna, vitakka, vicāra that are more closely related to VRJ👻🥶
re-definition of jhāna.
MN 10 - MA Theravada root commentary
: Theravada root commentary}}